An exposition on the whole booke of Solomons song,: commonly called the canticles. Wherein the text is explained and usefull observations raised thereupon. / By John Robotham, preacher of the gospel.

Vers. 1.

I am the rose of Sharon, and the Lillie of the Valleys.

In this Verse we have Messiah's declaration of his owne excellency, and this is done by way of compari∣son.

1. His commendations are held out to us under the resemblance of a rose: which rose is set forth by a cer∣taine peculiar Field where it grew, which from the O∣riginall appeareth to be Sharon. I am the rose of Sha∣ron.

2. He doth assimilate himselfe to the precious Lilie, which Lilie also is commended by the fertility of the place where it grew; to wit, in the Valleys, or the low and moist places of the Earth. And the Lilie of the Valleys.

I am the rose of Sharon, &c.

The Pronoun (Ani) which signifieth in our tongue I, is common both to man or woman; as I man, or I woman, so it cannot be decided by the forme of Speech,

whither Christ or his Church uttered these words: hence it is thought of some to be the speech of Christ: Of others, to be spoken by the Church: It is most true, that Christ and his Church are both of them sweet, fair, comely, and beautifull; yea, so exceeding sweet and beautifull, that all the sweetest Roses, and whitest lilies in the world, are not comparable unto them. If Christ be called the Rose and the Lilie, it is most true, he is so, in respect of the excellency of his graces in himselfe, which he doth most freely communicate with his Saints. And if the Church be compared unto them; it is a very fit comparison, whereby her graces received from Christ may be shewn forth, wherein she is most lovely and pleasant, for sweet odour and beauty, ac∣cording to that promise made in Hos. 14. 5. 7. I will be as the dew upon Israel, and he shall grow as the lilie: and they shall revive as the Corne, and grow as the Vine, the sent thereof shall be as the Wine of Lebanon. He means that the knowledge of him and his doctrine, and the receiving of his graces shall be very pleasing and delightfull unto his people, like unto excellent wine.

But I take these to be the words of the Bridegroome commending himselfe for his most excellent sweet ver∣tue, testified to all, but especially to his Church by communicating his grace and spirit unto her. The Church doth not speake this of her selfe, for then she should commend her selfe, which is not meet. The Apostle in veighs against false praisers, 2 Cor. 10. 12. We dare not (saith he) make our selves of the number, or com∣pare our selves with some that commend themselves. And in another place he speaks home to this purpose, No man (saith he) liveth to himselfe, Rom. 14. 7. That is, none ought to live unto himselfe; yea, even Christ himselfe

relating to himselfe as a meer man, saith, That his wit∣nesse is not true if he beare witnesse of himselfe; John 5. 31. But yet in another place relating to himselfe as media∣tor, as God and man in one person, and one with the father, he spake cleane contrary to this: Though I doe beare record of my selfe (saith he) yet my record is true, John 8. 14. So that the Saints may not commend themselves, although it be true, they did sometimes re∣port something of their owne vertues, but it was for holy example and instructions sake, and it was still with reference unto the maine object of praise, which was Christ.

The Saints may commend themselves.

• 1. When the praise thereof is given unto God.
• 2. When it is for holy example and instructions sake.
• 3. When they are forced thereunto by way of justi∣fication, through the calumniations of wicked people.

Thus Paul (as you know) was constrained to praise himselfe, least his doctrine should be defaced, 2 Cor. 11. 17. The false Apostles which sought all occasions to discredit him, did force him thereunto: and he saith, That he dealt therein after the manner of fools.

Put for Christ to praise himselfe, it is without questi∣on very good and lawfull: for,

1. Christ doth never commend himselfe above his worth and excellency; neither did he commend him∣selfe above that which was meet.

2. Christ was God, and therefore could not sin: and as he was man he was holy, harmelesse, and separate from sinners; there was never any sin found in him, 1 Pet. 2. 22.

3. As Mediatour he was filled with the holy Ghost beyond all measure, and therefore his actions were holy, and all of them infinitely praise-worthy.

4. He hath not a greater in the point of our justifica∣tion, sanctification, and eternall salvation, to beare wit∣nesse of, or to commend, then himselfe. He indeed is the Apostle of our profession, and the Angell or Messenger of the Covenant between God and us, and therefore unto him give all the Prophets witnesse, Act. 10. 43.

Now then we may see, that as the Bride began the former Song, seting forth the excellency of the Bride∣groome, and her desire to be with him, as the Author and Spring of all her joy and happinesse: so here, the Bridegroome beginneth first to praise himselfe, and then he commendeth his Spouse.

Now in that Christ doth thus praise himselfe: Ob∣serve,

That Christ may and doth commend and praise the sweet∣nesse and beauty of his owne graces unto his Saints. Christ doth here commend himselfe and his Spouse, both of them being excellent, good, sweet, faire, and beauti∣full; yea so, as they resemble each the other: for as he is as the lilie, she is so likewise; but yet Christ praiseth himselfe in the first place, because he is the very Foun∣tain of sweetnesse and beauty, all fullnesse of sweet things is in him, and from him the Church receiveth all her goodnesse, beauty, and sweetnesse. It doth ap∣peare that Christ may and did praise himselfe for his owne vertue and graces, by those selfe predications of his which we find in the Scriptures. Looke unto me and be yee saved all the ends of the Earth. Come unto me all yee that labour and are heavy laden. When he read that place of the Prophet Isaiah, Chap. 61. 1. &c. He told the

people, this day is this Scripture fullfilled in your ears. When the excommunicated man asked him who the Son of God was, he answered him, Thou hast both seene him, and it is he that talketh with thee: and he told the Samaritanesse plainly, that he was the Messias. And it is said of the two Disciples, That beginning at Moses and all the Prophets, he Expounded unto them in all the Scriptures, the things concerning himselfe. Now all this doth com∣mend unto us the excellency of Christ's graces, that he might praise and commend himselfe without the least blot of arrogancy, or taking too much upon himselfe. Thus Christ might doe, being the very Fountaine and Spring of all spirituall sweetnesse and beauty. Thus much for Christ's commending himselfe, next we have the commendation it selfe.

The rose of Sharon.

Christs commendation is held forth under the re∣semblance of a sweet Rose which grew in a cer∣taine peculiar Field, Viz. in Sharon. The Greeks turne it, The flower of the field. The Rose is the Queene of flowers, most excellent for sweetnesse and beauty. In the Translation we have the species used for the Genus, and so he is called an especiall flower which is the rose.

Of Sharon.

The Hebrews expresse the word Field by Shadeh, as in Gen. 3. 1. but here the word is Sharon, which expres∣seth not any field, but one particular field so called. Of which field Sharon we read in 1 Chron. 5. 16. bordering upon the holy Land. The fruitfullnesse of this field may appeare in 1 Chron. 27. 29. where David fed his Cattell. And the Prophet maketh mention of the ex∣cellency

of Carmell and Sharon, Isa. 35. 2. And when he promiseth mercy, he saith, Sharon shall be a fold of flocks, Isa. 65. 10. But when he threatneth desolation, he saith, Sharon is like a Wildernesse, Isa. 33. 9. It was a fat field, and therefore imployed for grazing or fatting of Cattell. Now unto the rose growing in this pasture, Christ assimilates himselfe. Now let us take notice, that in diverse respects Christ may be likened unto a rose, which may serve as so many Observations. Christ may be resembled to a rose in such respects as these.

1. The rose is pleasant to the eye for the red & orient colour of it: so is Christ, he is said to be white and ruddy, the chiefe of ten thousand, Song 5. 10. White and red meeting in a rose, it is (as I may say) the beauty of beauties, and such is the beauty of Jesus Christ. The red colour of Christ may signifie his bloody sufferings: Of him it is said, Who is this that commeth from Edom, with red Garments from Bozra? He is glorious in apparrell, &c. wherefore art thou red in apparrell, and thy Garments like him that treadeth in the winepresse? I have trodden the winepresse alone, &c. Isa. 63. 1. 2, Christ was stained with his owne blood. He is also white in his righte∣ousnesse, his righteousnesse is described by white linnen, Revel. 19. 8. Now this temperament and mingling of white and red after such a mysticall way in Christ, de∣notes the surpassing beauty of Christ, making him more glorious then any in the World. No marvaile then though the Psalmist saith thus of him, Thou art fairer then the sonnes of Adam, Psal. 45. 2. It is true, the Prophet Isaiah brings in carnall people speaking thus of Christ: Hee hath no forme nor comelinesse, and when we shall see him there is no beauty that we should desire him, Isa. 53. 2. But though Christ appeare thus to carnall hearts, yet he is

very excellent and desireable unto the Saints: he is to them red and orient of colour, as the rose of sharon.

2. The rose is sweet and comfortable to the smel∣ling, to refresh the senses, and so the chiefest of all Flo∣wers. Such a one is Christ, nothing in the world is more pleasing and delightfull then he is to his Saints: the redolency of his grace doth exceedingly take the senses of their souls: his love like odoriferous flowers doth, to their unspeakable delight, draw and ravish their minds after him: whereby the senses of their soul are exceedingly taken with his sweetnesse. Hence it was, that Christ was represented to us by fragrant wine, by odoriferous Ointment, and by sweet spikenard, myrrhe, and camphyre, as in the former Chapter, and here by a sweet smelling rose. This comfort caused Paul to forget the things that were behind him, & to count all things dung in comparison of Christ: such a savour it was that did comfort and refresh the Martyrs senses and affecti∣ons: when one of them thought no otherwise of the fire, then if he had been lodged in a pleasant bed of ro∣ses. When PolyCarpus (Bishop of Smyrna) was bur∣ned, in stead of stench, the Christians are reported to have smelt a fragrant sweet odour, as of incense, or of some precious perfume. Hence it is, that the faith and graces of the Saints are so impregnable, and that their hope is so indefatigable and never out of breath, that no stormes of temptation can breake their spirits, and make them give out: it is nothing (I say) but that exceeding swavity and sweetnesse, that they find to be in Christ: his sweetnesse makes them take plea∣sure in infirmities and reproaches, in necessities, in persecutions, in distresses for his sake; and when they be weake in themselves, then they are strong in him,

and more then Conquerours, as the Apostle saith.

Besides, Christ is no lesse sweet unto his Father also; for by Christ all our services are made sweet and redo∣lent. It was not the savour of Noah's Beasts and Birds, (Gen. 8. 21.) but the savour of Christs Sacrifice, which caused the heavenly Father to smell a sweet savour of rest with the Earth. It is through Christ we find ac∣ceptance with the Father: it is he that is gone into the heavenly Sanctuary (as in the Law the High-priest went into the Sanctuary) with Ʋrim and Thummim, with the names of his people upon his Breast, for a me∣moriall before the Lord continually: so that now through his mediation we may draw neere unto God in Plerophorie, and full assurance of faith: nothing doubting, but that God will for his sake accept both of our persons and of our prayers. Hence it is that the Apostle saith, If any man sin we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitia∣tion for our sins, 1 John 2. 1, 2. Here is sweetnesse in∣deed, let us but observe the Apostle.

1. He saith, If any man sin, not as though there were some that did not sin; for that this very Apostle beats against expresly in the end of the first Chapter: but when he saith, If any man sin, he speaks cordiall things, he speaks to the heart and comfort of sinners, shewing that with God there is no acceptation of persons; but all without exception of any exteriour adjuncts and qualitits, doe find grace in Gods sight through Christ: this is plainly the inference of the indefinite particle, Any.

2. He saith, that we have an Advocate; an Advocate is a a forensicall word, and it signifies properly one that is called to, or assumed as an assistant, as a friend, as an

helper, as an intercessor: such a one is Christ for his Saints, he is their Patron, he is their spokse-man, he it is that pleadeth their cause, he it is that by the merit of his expiation, doth intreat for them.

3. Christ is an Advocate with the Father: he is so with the Father that he is owne naturall Son; so with him that he needs but onely shew himselfe for us, and without speaking any word we are accepted: hence it is that he saith, I will pray the Father for you, John 16. 26.

4. Our Advocate is Jesus; a most sweet and heart∣ravishing name, and it signifies a Saviour; one that, doth not onely intreat for us, but perfectly save us.

5. He is called Christ, there's an addition and in∣crease of comfort in this name, it signifies anointed. He was anointed to be our Priest, to offer a reconciling Sa∣crifice to God for us.

6. Christ is called the Righteous, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by way of eminency; none so righteous as he, he is perfectly righteous, so that he need not plead for him∣selfe, he pleadeth onely for us, and therefore must needs have good successe in his pleading.

Lastly, Christ is such a one as stands in our roome, and takes the whole penalty and punishment due to us for our offence, upon himselfe: therefore the Apostle adds that he is the propitiation for our sins: That is, he is the Sacrifice that begs and procures pardoning mer∣cy for us. Thus Christ gets acceptance for us with the Father, according as he saith, Whatsoever you will aske the Father in my name he will give it you, John 16. 23. It is Christ that puts incense upon our prayers, and min∣gles them with the sweet odours of his owne merits: he is the onely Altar of Christians, sanctifying all their gifts and Sacrifices.

3. The rose delighteth in shadowy places: for as over much cold would starve it, so overmuch heat would scorch and burne it. Thus Christ doth appear unto his Saints in a moderate way, in all his dispensati∣ons; he sometime afflicts his people that he may purge them, and heale them; which cannot be done without some smart and bitternesse, but yet withall he mingles abundance of love and sweetnesse with those afflicti∣ons: So that his sweetnesse doth (as it were) swal∣low up all his bitternesse: his bitternesse is in the low∣est degree, but his sweetnesse in the superltive. Christ doth so moderate his dispensations, that he will not suf∣fer us by wantonnesse to abuse his love and mercy, neither yet will he suffer us to perish by afflictions.

4. The rose is a cooler unto nature: thus Christ is a cooler of his Fathers wrath and indignation. The soul being convicted of its sinfullnesse, speaks as the Prophet doth, Who among us shall dwell with the devou∣ring fire? Who among us shall dwell with the everlasting burnings? God is devouring fire and everlasting burn∣ings in relation to sinners: his wrath is like the fire of hell, as I may say: the breath of his indignation is like a River of brimstone, kindling and perpetually main∣taining the flames of Tophet: What shall the poore soul doe now? Here is nothing but menaces and threat∣nings, terrours and amazements, death and destruction, and where is the remedy? No where but in Christ a∣lone. Israel passing through the Wildernesse had a Cloud to cover him, and defend him from the Scorch∣ing Sun-beams: now what was that Cloud but a type and shaddow of Christ, as the Apostle makes it, 1 Cor. 10. 1, 2. he makes there the Cloud, and the Sea, and the Manna, and the water of the Rock, to be all figures and

Images of Christ. Christ is a Sea to wash, Manna to feed, water to refresh, and a cloud to hide the soul from the hot and burning wrath of God: the fiery beams of that wrath would surely suffocate and stifle us, were it not that Christ did interpose and sot betweene to ib∣nubilate and veile our souls from it.

5. The rose though it be sweet and comfortable to the smelling, yet 'tis offensive to the sense of feeling, because it is full of prickles. Thus is Christs Gospell accompanied with the Crosse and Tribulations, his selfe suffered in his owne person, so that in respect of his depressed condition the Prophet saith, His visage was so marred more then any mans, and his forme more then the Sons of men, Isa. 52. 14. And againe he saith, He was despised and rejected of them, a man of sorrows and acquaint∣ed with griefe: he was oppressed and afflicted, yet he opened not his mouth, &c. Isa. 53. 3. 7. His Members also must suffer the same things, they must drinke of his Cup, and be Baptized with his Baptisme if they will be his Disciples, they must take up their crosse and follow him. Christ is the Rose of Sharon, or the flower of the field. Now Sharon (as was hinted before) was a field of pasture for Bulls and Oxen contiguate to Bashan; it being a field for grazing and feeding of Cattell, must not onely be fertile, but al∣so admit shaddowing plats for the best shelter, in the heat of the day: so that the roses of Sharon must needs be flowers of a singular kind. Now we may note two or three things from the place where this rose grew, to∣wit in Sharon.

1. Sharon was an open field where Cattell fed: Bulls and Oxen and unreasonable Beasts did graze there. Hence note, these roses then were subject to all spoyle and lewd trampling under feet: so that Christ and his

Church were both exposed to persecution, to be plucked of all that passe by the way, and trodden down and eaten of Beasts.

Secondly note from the places fertilitie and sha∣dow, whereby the rose was super-excellent, notwith∣standing the danger it was in: that notwithstanding the danger of this flower, by reason of Sha∣rons beasts (yea of Bashans Buls) and all those pe∣rilous things accompanying Christ, yet Christ is made able to overcome and conquer them all. Let all his enemies fret and push their fill: from Edom and Boz∣ra, with red garments stained with blood, yet Christ alone shall triumph over them; for saith he, Who is this that comme••h from Edom, with died garments from Bozrah? wherefore art thou red in apparrell? &c. I have (saith Christ) trodden the wine-presse alone, and there was none with me: for I will tread them in mine anger; and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will staine all my ray∣ment, Isa. 63. 1, 2, 3. Edom is put by a Synechdoche for all Christsenemies: because among the enemies of the Church of the Jewes, the Edomites were none of the least as appears in Psal. 137. 7. and therefore here Edome is propounded as a type of all the spiritu∣all enemies of Christ and his Church: now Christ threatneth to dissipate and break them al; he will tread them downe, as grapes in the wine-presse: so that Christ will preserve both himselfe and Church from the fury of the Beasts of Sharon, and Buls of Bashan: for he is exalted at the right hand of the Father, and shall reigne untill his enemies be made his foot∣stoole, Psal. 110. 1.

Thirdly, he is the Rose of the field, not of the garden. Hence note: That Christ is not a rose sprung up, and become orient, and sweet from the industry of man, but groweth only by the providence and good plea∣sure of God. Christ was not brought forth by any humane power, wisdome, or wit; but hee was the wis∣dome of the Father, and the power of God, so that Christ had his being and all his excellency from God but not from man.

Fourthly, the flower of the field is not inclosed and made private to a few, as the flower in the garden, but it is common to all that wil gather it: so is Christ a common Saviour, not of the Jewes only, but of the Gentiles also: God hath enlarged his heritage, so that the sonnes of Iaphet may dwell in the Tents of Shem. Christ doth not refuse any that come un∣to him; but all sorts of people, Jew and Gentile may be accepted. This is elegantly set forth by the Pro∣phet, Isa. 41. 19. where God promiseth to plant in the wildernesse the Cedar, the Sitath tree, the myrtle, the oyle tree, the fir-tree, the pine, and the box-tree together. This was also represented unto Peter by a sheet knit at foure corners, wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fouls of the aire. Act. 10. 12. And the Apostle was bid to arise, and to slay and eate. Now by this he was taught, that not only the Gentiles, as well as the Jews were admitted in∣to Christ's kingdom: but of every nation (as himselfe afterwards expounds it) he that feareth God, and wor∣keth righteousnesse, is accepted of him, vers. 35 We read, that the fleece of Gideon was first wet, and the bean-floor dry; then afterwards the barne-floore was

wet, and the fleece dry: so God gave his law first to the seed of Abraham, and not unto the Gentiles; then the Gentiles which were the wild olives, were ingraf∣fed, and the naturall olives were rejected, but he will at length save both Jew and Gentile. The Scripture it selfe speaks thus, Isa. 56. 6, 7. God promiseth, that he will bring the sonnes of the stranger (that is the Gen∣tiles) to his holy mountaine, and make them joyfull in the house of prayer, and their burnt-offerings, and their sacri∣fices shall be accepted upon his Altar: for (saith hee) my house shall be called an house of prayer for all people. So that Christ was an Altar for all nations, where on both Jewes and Gentiles were an offering acceptable to God. And a like place there is in Isa. 60. 7. All the flocks of Kedar shall be gathered together unto thee; the Rams of Nebajoth shall minister unto thee; they shall come up with acceptance on mine Altar, and I will glorifie the house of my glory. Here Christ is made an Altar, that makes the Gentiles (as I may say) a sacrifice of a sweet smelling favour unto God.

Fifthly, the flower of the garden is only for plea∣sure, but the flower of the field is for profit, it is me∣dicinable, and fit for an ingredient inelectuaries to heale diseases. So looke upon Christ as upon the most gainfull and profitable thing to the soule, that can be imagined: nothing more fit and commodious, nothing more enriching then Christ is: he is gaine for himselfe, without relation to any other besides him∣selfe: he is a rich and inestimable treasure to the soul. Wisdome is better then Rubies; and all things that may be desired, are not to be compared to it, Prov. 8. 11. And doubtlesse Christ is the wisdome there spo∣ken

of: So for the rose of Sharon, it followeth,

The lilie of the vallies.

Here Christ doth assimilate himselfe to the preci∣ous Lilie. The lilie (saith Pliny) is next in nobility unto the rose. The Scripture sets it forth to be a glo∣rious and amiable flower, even Solomon in all his glory was not arrayed like one of these, saith Christ, Matth. 6. 29. Christ doth assimilate himselfe to the precious lilie or the valleys, and that in these respects.

First, The lilie is a flower of hot quality: so that as Christ was compared before to a rose of cold qua∣lity, because he cooles his Fathers wrath, and because he cooles the hot distempered lusts in the soule: so here he is compared to a Lillie, which is hot in opera∣tion, because he doth warm and revive his people.

Secondly, the Lillie is of an excellent cleer colour, it was of a super exexcellent beauty, according to the fore-named place, Mat. 6. 29. Solomon in all his glory was not arrayed like one of these. But behold (Jesus Christ) a greater then Solomon is here, Matth. 12. 42. compared to the lillie of the valeys, which farre sur∣mounted Solomon in all his glory. Christ was cloa∣thed with the Spirit of God: It was said of him, the Spirit of the Lord is upon me, Isa. 61. 1. And God saith, I will put my Spirit upon him, Isa. 42. 1. That is, I will cloath him with my Spirit. Now if the Spirit be his garment, then no creature, nor all the creatures in the world can compare with him in glory.

Thirdly, the Lilie is is called of the Hebrews So∣shan, which signifies the flower of six, because of his six leaves, we have the same expression in the Title of

Psal. 45. It is dedicated to him that excelleth on Shoshannim, that is, on six stringed instruments. The Hebrew word is derived of Shesh, that is, six: So in six dayes God created the world: so the creation of the new Heavens, and new earth is agreeable to the former; which shall be done by Christ.

Fourthly, The Lilie is of golden colour within: so is Christ full of golden graces, he is a head of gold, Song. 5. and he makes his Members sutable, by issuing out of himself, golden streames of grace into their hearts.

Fiftly, The higher and the taller the Lilie's stalke is, the more dependent and hanging downe is the head thereof: thus it was with Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the forme, (or essence) of God, or in the nature and condition of God: yet he tooke upon him the state, and condition of a servant He thought it no robbery (or rapine) to be equall with God: yet he suffered himselfe to be denuded and robb'd of his glorie by sinfull men; God cals him the man, that is his fellow, Zech. 15. 7. and yet he was made a fellow to Theeves and male∣factors; and though he was full of glorie and excel∣lency, yet he emptyed himselfe of all; for so are the words of the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he evacuated or emp∣tyed himselfe, that is, he reduced himself as it were to nothing, he did, as it were, exhaust and draw himselfe drie, he did for a time deny himselfe, casting aside his robes of Majesty; by his voluntary condiscending to such a low debasement, as he under-went for us.

Sixthly, The Lilie is a flower of a redolent and sweet savour: so Christ in all his graces, is much more sweet and ravishing.

Now for the valleys, where these Lilies grew, it notes unto us.

First, That Christ's condition was meane and low, in respect of outward things, he is not the lofty Cedar, but the lowly Lilly: But though Christ was like a Tree, whose root was in the earth; yet his fruit rea∣ched as high as heaven.

Secondly, The Valleyes note unto us the fruit and benefit of Christ's humiliation, for the Lilie of the valleyes is capable of more moisture, then is the Li∣lie of the mountains: even so Christ by debasing him∣selfe, received abundance of grace and glorie from the Father; and wee also are exalted by his debasement, for by a supply of his grace, notwithstanding our low and base estate, are made sweet and amiable like the Lilie; as the Lord saith, I will be as the dew upon Isra∣el, he shall blossome as the Lilie, and strike forth his roots as Lebanon, Hos. 14. 5.

So much of Christ's speech touching himselfe, ha∣ving so compared himself to The rose of Sharon, and the Lilie of the valleys. Now followeth his speech touch∣ing his Church.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rosa.
• Candet nu∣datum pe∣ctus, rubet cruentum latus, tensa arent visce∣ra, decora languent lu∣mina, regia pallent ora, procera ri∣gent bra∣chia, crura pendent marmorea, rigat tere∣bratos pedes beati san∣guinis unda. Aug. Med. cap. 6.
• Euseb. Hist. Lib. 4. Cap. 15.
• Plinie Nat. Hict. lib. 25 cap. 5.